《神农经》曰∶食谷者智能聪明，食石者肥泽不老（谓炼五石也），食芝者延年不死，食元
气者地不能埋、天不能杀。是故食药者，与天相翼日月并列。《混元道经》曰∶谷神不死（河上
公曰∶谷，养也，能养神则不死。神为五脏之神。肝藏魂，肺藏魄，心藏神，肾藏精，脾藏志。
五脏尽伤则五神去），是谓玄牝（言不死之道在于玄牝。玄，天地，天于人为鼻；牝，地也，地
于人为口。天食人以五气，从鼻入，藏于心。五气清微，为精神、聪明、音声、五性。其鬼曰魂，魂
者雄也，出入人鼻与天通，故鼻为玄也。地食人以五味，从口入藏于胃。五味浊滞，为形骸、
骨肉，血脉、六情。其鬼曰魄，魄者雌也，出入于口与地通，故口为牝也）。玄牝之门，
是谓天地根（根，原也。言鼻口之门，乃是天地之元气所从往来也）。绵绵若存（鼻口呼吸喘息
当绵绵微妙，若可存复，若无有也），用之不勤（用气当宽舒，不当急疾勤劳）。《混元
道德经》曰∶出生（谓情欲出于五内。魂定魄静，故生也）入死（谓情欲入于胸臆。精散神惑，故死
也），生之徒十有三，死之徒十有三（言生死之类，各十有三，谓之九窍而四关也。其生也，目不妄视，耳
不妄听，鼻不妄嗅，口不妄言，手不妄持，足不妄行，精不妄施；其死也，反是）。人之生也，动皆之
死地十有三（人欲求生动作，反之十有三之死地）。夫何故？以其求生之浓也（所以动之死地者，
以其求生之活之太浓也。远道反天，妄行失纪）。盖闻善摄生者，陆行不遇兕虎，入军不被甲兵，
兕无所投其角，虎无所措其爪，兵无所容其刃。夫何故？以其无死地（以其不犯上十有三之死地也）。
《庄子·养生篇》曰，吾生也有涯（向秀曰∶生之所禀，各有极也），而智也无涯（嵇康曰∶
夫不虑而欲，性之动也；识而发感，智之用也。性动者，遇物而当足则无余，智从感不求倦而不已。
故世之所患，恒在于智困，不在性动也）。以有涯随无涯，殆已（郭象曰∶以有限之性，寻无趣之智，
安得而不困哉）！已而为智者，殆而已矣（向秀曰∶已困于智矣，又为智以救之者，又殆矣）。庄子曰∶
达生之情者，不务生之所无以为（向秀曰∶生之所无以为者，分外物也。张湛曰∶生理自全为分外，
所为此，是以有涯随无涯也）。达命之情者，不务智之所无奈何（时秀曰∶命尽而死者是。张湛曰∶乘生
顺之理，穷所禀分，岂智所知何也）。
《列子》曰∶少不勤行，壮不竞时，长而安贫，老而寡欲。闲心荣形，养生之方也。《列子》曰∶
一体之盈虚消息，皆通于天地，应于万类（张湛曰∶人与阴阳通气）。和之于始，和之于终。静神灭想，
生之道也（始终和则神志不散）。
《混元妙真经》曰∶人常失道，非道失人。人常去生，非
生去人。故养生者，慎勿失道；为道者，慎勿失生。使道与生相守，生与道相保。《黄老经玄示》曰∶天
道施化，与万物无穷。人道施化，形神消亡。转神施精，精竭故衰，形本生精，精生于神。不以生施，故
能与天合德；不与神化，故能与道同式。《玄示》曰∶以形化者，尸解之类，神与形离，二者不俱，遂
象飞鸟，入海为蛤而随季秋阴阳之气。以气化者，生可冀也；以形化者，甚可畏也。严君平《老子指
归》曰∶游心于虚静，结志于微妙，委虑于无欲，归计于无为。故能达生延命，与道为久。《大有经
》曰∶或疑者云，始同起于无外，终受气于阴阳，载形魄于天地，资生长于食息。而有愚有智、有强有
弱、有寿有夭。天耶人耶？解者曰∶夫形生愚智，天也；强弱寿夭，人也。天道自然，人道自己。始
而胎气充实，生而乳食有余，长而滋味不足，壮而声色有节者，强而寿；始而胎气虚耗，生而乳食不
足，长而滋味有余，壮而声色自放者，弱而夭。生长全足，加之导养，年未可量。《道机》曰∶人生而
命有长短者，非自然也，皆由将身不谨，饮食过差，淫 无度，忤逆阴阳，魂神不守，精竭命衰，百病萌
生，故不终其寿。《河图帝视萌》曰∶侮天时者，凶；顺天时者，吉。春夏乐山高处，秋冬居卑深藏，吉
利多福，寿考无穷。《洛书·宝予命》曰∶古人治病之方，和以醴泉，润以元气，药不辛不苦，甘甜多味。
常能服之，津流五脏，系在心肺，终身无患。《孔子家语》曰∶食肉者勇敢而悍（虎野狼之类），食气者神
明而寿（仙人、灵龟是也），食谷者智能而夭（人也），不食者不死而神（直任喘息而无思虑）。
传曰∶杂食者，百病妖邪所钟，所食愈少，心愈开，年愈益。所食愈多，心愈寒，年愈损焉。太
史公司马谈曰∶夫
神者生之本，形者生之具也。神大用则竭，形大劳则毙。神形早衰，欲与天地长久，非所闻也。故人所以生
者，神也；神之所托者，形也。神形离别则死，死者不可复生，离者不可复返。故乃圣人重之。夫养
生之道，有都领大归，未能具其会者，但思每与俗反，则暗践胜辙，获过半之功矣。有心之徒，可不察
欤？《小有经》曰∶少思、少念、少欲、少事，少语、少笑、少愁、少乐、少喜、少怒、少好、少恶。
行此十二少，养生之都契也。多思则神殆，多念则志散，多欲则损志，多事则形疲，多语则气争，多笑
则伤脏，多愁则心慑，多乐则意溢，多喜则忘错昏乱，多怒则百脉不定，多好则专迷不治，多恶则憔煎
无欢。此十二多不除，丧生之本也。无多者，几乎真人。大计奢懒者寿，悭勤者夭，放散劬 之异也。
田夫寿，膏粱夭，嗜欲少多之验也。处士少疾，游子多患，事务繁简之殊也。故俗人竞利，道士罕营。
胡昭曰∶目不欲视不正之色，耳不欲听丑秽之言，鼻不欲向膻腥之气，口不欲尝毒刺之味，心不欲谋欺
诈之事，此辱神损寿。又居常而叹息，晨夜而吟啸，干正来邪也。夫常人不得无欲，又复不得无事。但当
和心少念，静身捐虑，先去乱神犯性，此则啬神之一术也。《黄庭经》曰∶玉池清水灌灵根，审能修
之可长存。名曰饮食自然。自然者，则是华池；华池者，口中唾也。呼吸如法咽之，则不饥也。《老君
尹氏内解》曰∶唾者凑为醴泉，聚为玉浆，流为华池，散为精浮，降为甘露。故口为华池，中有醴泉，
漱而咽之，溉脏润身，流利百脉，化养万神，支节毛发，宗之而生也。《中经》曰∶静者寿，躁者夭，
静而不能养，减寿；躁而能养，延年。然静易御，躁难将。尽顺养之，宜者则静亦可养，躁亦可养。
韩融元长曰∶酒者五谷之华，味
之至也，亦能损人。然美物难将而易过，养性所宜慎之。邵仲湛曰∶五谷充肌体，而不能益寿；百药疗
疾延年，而不甘口。甘口充肌者，俗人所珍；苦口延年者，道士之所宝。《素问》曰∶黄帝问岐伯曰∶余
闻上古之人，春秋皆百岁而动作不衰（谓血气犹盛也），今时之人，年始半百，动作皆衰者，时世异耶，
将人之失耶？岐伯曰∶上古之人，其知道者，法则阴阳，和于术数（房中交接之法），饮食有节，起
居有度，不妄动作，故能形与神俱，尽终其天年，寿过百岁。今时之人则不然，以酒为浆，以妄为常，醉
以入房，以欲竭其精，以好散其真。不知持满，不识御神，务快其心。游于阴阳，生活起居无节无度，
故半百而衰也。老君曰∶人生大期，百年为限，节护之者，可至千岁，如膏之用小炷与大耳。众人大言而
我小语，众人多烦而我少记，众人悸暴而我不怒。不以人事累意，不修仕禄之业，淡然无为，神气自满，以
为不死之药，天下莫我知也。无谓幽冥，无知人情；无谓暗昧，神见人形。心言小语，鬼闻人声。犯禁
满千，地收人形。人为阳善，吉人报之；人为阴善，鬼神报之。人为阳恶，贼人治之；人为阴恶，鬼神
治之。故天不欺人，根据以影；地不欺人，根据以响。老君曰∶人修善积德而遇其凶祸者，受先人之余殃也。
犯禁为恶而遇其福者，蒙先人之余庆也。《名医叙病论》曰∶世人不终耆寿，咸多夭殁者，皆由不自爱惜，
忿争尽意，邀名射利，聚毒攻神。内伤骨髓，外贬筋肉。血气将无，经脉便拥，肉理空疏，唯招蛊疾，正
气日衰，邪气日盛矣。不异举沧波以注爝火，颓华岭而断涓流。语其易也，甚于兹矣。彭祖曰∶道不
在烦，但能不思衣、不思食、不思声、不思色、不思胜、不思负、不思失、不思得、不思荣、不思辱，
心不劳，形不极，
常导引、纳气、胎息尔，可得千岁。欲长生无限者。当服上药。仲长统曰∶荡六情五性，有心而不以
之思，有口而不以之言，有体而不以之安。安之而能迁，乐之而不爱，以之图之，不知日之益也，不知
物之易也。其彭祖、老聃，庶几不然。彼何为与人者同类而与人者异寿？陈纪元方曰∶百病横夭，多
由饮食。饮食之患，过于声色。声色可绝之逾年，饮食不可废之一日。为益亦多，为患亦切（多则
切伤，少则增益）。张湛云∶凡脱贵势者，虽不中邪，精神内伤，身必死亡（非妖祸外侵，直由冰
炭内煎，则自崩伤中呕血也）。始富后贫，虽不中邪，皮焦筋出，委辟为挛（贫富之于人，利害犹于
权势，故 疹损于形骸而已）。动胜寒，静胜热，能动能静，所以长生。精气清静，乃与道合。庄子曰∶
真人其寝不梦。慎子云∶昼无事者夜不梦。张道人，年百数十，甚翘壮也。云∶养性之道，莫久行、
久坐、久卧、久视、久听。莫强食饮，莫大沉醉，莫大忧愁，莫大哀思，此所谓能中和。能中和者，必
久寿也。《仙经》曰∶我命在我不在天。但愚人不能知此道为生命之要，所以致百病风邪者，皆由
恣意极情，不知自惜，故虚损生也。譬如枯朽之木，遇风即折；将崩之岸，值水先颓。今若不能服药，但
知爱精节情，亦得一二百年寿也。张湛《养生集》叙曰∶养生大要，一曰啬神，二曰爱气，三曰养形，四
曰导引，五曰言语，六曰饮食，七曰房室，八曰反俗，九曰医药，十曰禁忌。过此以往，义可略焉。
青牛道士言∶人不欲使乐，乐人不寿。但当莫强健，为力所不任，举重引强，掘地苦作，倦而不息，以
致筋骨疲竭耳。然于劳苦，胜于逸乐也。能从朝至暮，常有所为，使之不息乃快，但觉极当息，息复为之，
此与导引无异也。夫流水不腐，户枢不朽者，以其劳动数故也。饱食不用坐与卧，欲得行步务作以散
之。不尔，使人得积聚不消之疾，及
手足痹蹶、面目黧 ，必损年寿也。皇甫隆问青牛道士（青牛道士，姓封字君达），其养性法则，可施
用大略云∶体欲常劳、食欲常少，劳无过极、少无过虚。去肥浓，节咸酸，减思虑，捐喜怒，除驰逐，慎
房室。武帝行之有效。彭祖曰∶人之受气，虽不知方术，但养之得理，常寿之一百二十岁。不得此者，
皆伤之也。小复晓道，可得二百四十岁。复微加药物，可得四百八十岁（嵇康亦云∶导养得理，上可寿千
岁，下可寿百年）。彭祖曰∶养寿之法，但莫伤之而已。夫冬温夏凉，不失四时之和，所以适身也。
彭祖曰∶重衣浓褥，体不劳苦，以致风寒之疾。浓味脯腊，醉饱厌饫，以致聚结之病。美色妖丽，
嫔外家盈房，以致虚损之祸。淫声哀音，怡心悦耳，以致荒耽之惑。驰骋游观，弋猎原野，以致发狂之失。
谋得战胜，兼弱取乱，以致骄逸之败。盖圣贤或失其理也。然养生之具，譬犹水火，不可失适，反
为害耳。彭祖曰∶人不知道，径服药损伤，血气不足，肉理空疏，髓脑不实，内已先病。故为外物所
犯，风寒酒色以发之耳。若本充实，岂有病乎？仙人曰∶罪莫大于淫，祸莫大于贪，咎莫大于谗。此三者，
祸之车，小则危身，大则危家。若欲延年少病者，诫勿施精，命夭残；勿大温，消骨髓；勿大寒，伤
肌肉；勿咳唾，失肥液；勿卒呼，惊魂魄；勿久泣，神悲戚；勿恚怒，神不乐；勿念内，志恍惚。
能行此道，可以长生。
《神农经》说：吃五谷的人聪明智慧，吃矿石（指炼制五石散）的人身体丰润且不易衰老，吃灵芝的人延年益寿不死，吞服元气的人大地不能埋葬、上天不能诛杀。因此，服用药物和食物的人，能与天地日月并列。《混元道经》说：“谷神不死”（河上公解释说：谷，意为养育；能养育精神就不会死亡。神是五脏的神灵。肝藏魂，肺藏魄，心藏神，肾藏精，脾藏志。如果五脏都受伤，那么五神就会离去），这叫做“玄牝”（意思是长生的道理在于玄牝。玄，代表天，对应人的鼻子；牝，代表地，对应人的口。天通过鼻子给人提供五气，进入后藏于心。五气清微，形成精神、聪明、声音和五种性情。其鬼称为魂，魂属阳刚，出入于鼻与天相通，所以鼻被称为玄。地通过口给人提供五味，进入后藏于胃。五味浑浊黏滞，形成形体骸骨、骨肉、血脉和六种情感。其鬼称为魄，魄属阴柔，出入于口与地相通，所以口被称为牝）。“玄牝之门”，叫做天地的根源（根，即本源。意思是鼻口之门，是天地元气往来的通道）。“绵绵若存”（鼻口的呼吸喘息应当细微绵长，似有似无），“用之不勤”（运用气息应当宽舒，不应当急促劳累）。《混元道德经》说：“出生”（指情欲从五脏发出。魂魄安定宁静，所以生），“入死”（指情欲进入胸臆。精气涣散，神识迷惑，所以死）。“生之徒十有三，死之徒十有三”（意思是生死这类情况，各有十三种，指的是九窍和四关。在生存方面，眼睛不乱看，耳朵不乱听，鼻子不乱嗅，嘴巴不乱说，手不乱拿，脚不乱走，精气不乱施泄；在死亡方面，则相反）。“人之生也，动皆之死地十有三”（人想要求生而行动，却违背了上述十三条原则，从而走向死亡的境地）。这是什么缘故呢？是因为他们求生的欲望太强烈了（之所以陷入死地，是因为求生之心过于执着浓烈。背离正道反而违背天性，妄为失序）。我听说善于养生的人，在陆地上行走不会遇到犀牛和老虎，进入军队不会被兵器所伤，犀牛无处用角，老虎无处用爪，兵器无处用刃。这是什么缘故呢？是因为他们没有进入死地（因为他们不触犯上述十三条导致死亡的行为准则）。
《庄子·养生主篇》说：“吾生也有涯”（向秀解释说：生命所禀受的，各有极限），“而智也无涯”（嵇康解释说：不加思索而产生的欲望，是本性的发动；经过认识而引发的情感，是智慧的作用。本性发动时，遇到事物感到满足就没有多余；智慧随着感应不知疲倦地运作。所以世人所忧患的，往往是智慧困顿，而不是本性发动）。“以有涯随无涯，殆已”（郭象解释说：以有限的本性，去追寻无穷的智慧，怎么能不困顿呢）！已经困顿了还要用智慧去补救，那就更加危险了（向秀解释说：已经在智慧上困顿了，又用智慧去拯救自己，更是危险）。庄子说：通达生命真情的人，不追求生命之外无法做到的事情（向秀解释说：生命之外无法做到的，是指身外之物。张湛解释说：生理自然保全属于分内之事，所追求的若是分外之事，就是以有限追随无限）。“达命之情者，不务智之所无奈何”（时秀解释说：这是指命运终结而死的情况。张湛解释说：顺应生命的自然规律，穷尽所禀受的分限，哪里是智慧所能知晓的呢）。
《列子》说：年少时不勤奋修行，壮年时不与时代竞争，年老时安于贫困，老年时减少欲望。使心神闲适、形体荣养，是养生的方法。《列子》又说：人体的一体盈亏消长，都与天地相通，应合万物（张湛解释说：人与阴阳之气相通）。在开始时调和，在结束时调和。使精神安静、消除杂念，是生存的道理（始终调和，则神志不散乱）。
《混元妙真经》说：人常常失去道，不是道抛弃人。人常常背离生，不是生抛弃人。所以养生的人，千万不要失道；修道的人，千万不要失生。使道与生相守，生与道相保。《黄老经玄示》说：天道施行教化，使万物无穷无尽。人道施行教化，形体和精神都会消亡。转化精神以施舍精气，精气枯竭所以衰败，形体原本产生精气，精气生于精神。不随意耗散生命，所以能与天德相合；不与精神同化，所以能与道式相同。《玄示》说：以形体变化而终的，属于尸解之类，神与形分离，二者不能共存，于是像飞鸟一样，潜入海中变成蛤蜊，跟随季秋的阴阳之气。以气化而终的，还可以期望长生；以形化而终的，非常可怕。严君平在《老子指归》中说：让心神游历于虚静之中，坚定志向于微妙之处，托付思虑于无欲，回归计划于无为。所以能通达生命、延长寿命，与道长久共存。《大有经》说：有人疑惑地说，人开始都起于无外，最终接受阴阳之气，承载形魄于天地之间，依靠饮食呼吸生长。但是为什么有的人愚笨有的人聪明，有的人强壮有的人虚弱，有的人长寿有的人短命？是天意还是人为？解答的人说：形体的生成、愚钝或聪明，是天意决定的；强壮或虚弱、长寿或短命，是人为造成的。天道自然，人道由自己掌握。起初胎气充实，出生后乳食有余，长大后滋味节制，壮年时声色有度，就能强壮长寿；起初胎气虚耗，出生后乳食不足，长大后滋味过度，壮年时声色放纵，就会虚弱短命。生长完全充足，再加上导引调养，寿命不可限量。《道机》说：人生下来寿命有长短，并非自然如此，都是由保养身体不谨慎，饮食有过错，淫欲无节制，违背阴阳，魂神不守，精气枯竭生命衰败，百病萌生，所以不能享尽天年。《河图帝视萌》说：违逆天时的人，凶险；顺应天时的人，吉祥。春夏季节喜欢在山高处活动，秋冬季节居住在低处深藏，吉利多福，寿命无穷。《洛书·宝予命》说：古人治病的方子，用醴泉调和，用元气滋润，药味不辛不苦，甘甜多味。经常服用，津液流遍五脏，系于心肺，终身无患。《孔子家语》说：吃肉的人勇敢强悍（如虎狼野兽），吃气的人神明长寿（如仙人、灵龟），吃五谷的人聪明但短命（指人类），不吃东西的人不死且成神（指只任喘息而无思虑的状态）。
古书上说：杂食的人，是各种疾病妖邪聚集的地方，吃得越少，心胸越开阔，年龄越增长。吃得越多，心胸越寒凉，年龄越受损。太史公司马谈说：神是生命的根本，形是生命的器具。神过度使用就会枯竭，形过度劳累就会毙命。神形过早衰败，想要与天地长久，没听说过这样的事。所以人之所以能生存，是因为有神；神所寄托的，是形。神形分离就死亡，死者不能复生，离者不能返回。所以圣人重视这一点。养生的大道，都有主要的纲领和归宿，如果不能完全领会其中的奥妙，只要思考每件事都与世俗相反，就能暗中踏上胜者的道路，获得过半的功效。有心修养的人，能不考察吗？《小有经》说：少思、少念、少欲、少事，少语、少笑、少愁、少乐、少喜、少怒、少好、少恶。践行这十二少，是养生的关键契约。多思则神疲，多念则志散，多欲则损志，多事则形疲，多语则气争，多笑则伤脏，多愁则心怯，多乐则意溢，多喜则忘错昏乱，多怒则百脉不定，多好则专迷不治，多恶则憔悴无欢。这十二多如果不除去，是丧生的根本。没有这些多的，几乎就是真人。大体上奢侈懒惰的人长寿，吝啬勤劳的人短命，这是放纵散漫与辛勤劳作的差异。农夫长寿，贵族短命，这是嗜好欲望多少的验证。隐士少病，游子多患，这是事务繁简的不同。所以世俗之人竞相逐利，道士很少经营。胡昭说：眼睛不想看不正的颜色，耳朵不想听丑秽的语言，鼻子不想闻膻腥的气味，嘴巴不想尝毒刺的味道，心里不想谋划欺诈的事情，这会辱没精神、损害寿命。还有平时叹息，早晚吟啸，都是干犯正气招来邪气的表现。普通人不可能没有欲望，也不可能没有事情。但只要心情平和、念头减少，身体安静、排除忧虑，先去除扰乱精神、侵犯本性的因素，这就是爱惜精神的一种方法。《黄庭经》说：玉池中的清水灌溉灵根，如果能修炼它就可以长存。名字叫作饮食自然。所谓自然，就是华池；华池，就是口中的唾液。按照方法呼吸并吞咽，就不会饥饿。《老君尹氏内解》说：唾液汇聚成为醴泉，聚集成玉浆，流淌为华池，散布为精浮，降下为甘露。所以口是华池，里面有醴泉，漱口后吞咽，灌溉脏腑滋润身体，流利百脉，化养万神，四肢关节毛发，都依赖它而生。《中经》说：安静的人长寿，急躁的人短命，安静但不能调养，减寿；急躁但能调养，延年。然而安静容易驾驭，急躁难以控制。如果完全顺应调养之道，合适的情况下，安静也可以调养，急躁也可以调养。韩融字元长说：酒是五谷的花，味道至极，但也损伤人。然而美好的东西难以掌控且容易过量，养生应当谨慎对待。邵仲湛说：五谷充实体力，但不能益寿；百药治疗疾病延年，但不甘口。甘口充体力的，是俗人所珍视的；苦口延年的，是道士所宝贵的。《素问》说：黄帝问岐伯说：我听说上古时代的人，活到百岁动作还不衰弱（指血气仍然旺盛），现在的人，年纪刚过半百，动作都衰败了，是时代不同呢，还是人的过失呢？岐伯说：上古时代的人，懂得道的人，效法阴阳，调和术数（房中交接的方法），饮食有节制，起居有规律，不妄动，所以能形神俱备，享尽天然年限，寿命超过百岁。现在的人就不是这样，把酒当水喝，把妄为当常态，醉酒后行房，用欲望耗尽精气，喜好散失真气。不知道保持充盈，不懂得驾驭精神，只求快乐内心。游荡于阴阳之间，生活起居没有节律，所以半百就衰败了。老君说：人生的大期限，百年为限，节制保护的人，可以活到千岁，就像灯油用小火芯和大火芯的区别一样。众人喧哗而我小声说话，众人多烦而我少记挂，众人惊恐暴戾而我不发怒。不被人事牵累心意，不修习仕途功名的事业，淡然无为，神气自满，把这当作不死的药，天下没有人比我更懂。不要认为幽冥无知晓人情；不要认为暗昧，神灵能看到人的形体。心中言语小声说话，鬼神能听到人的声音。触犯禁令满一千次，地府就会收取人的形体。人做阳善，吉人回报他；人做阴善，鬼神回报他。人做阳恶，贼人惩治他；人做阴恶，鬼神惩治他。所以天不欺骗人，根据影子判断；地不欺骗人，根据回声判断。老君说：人修身积德却遭遇凶祸，是承受祖先遗留的灾殃。触犯禁令作恶却遭遇福气，是蒙受祖先遗留的恩庆。《名医叙病论》说：世人不能享尽高寿，大多早夭死亡，都是因为不自爱，愤怒争斗尽情发泄，邀名射利，积聚毒素攻击精神。内伤骨髓，外损筋肉。血气将尽，经脉壅塞，肌肉纹理空疏，只招致蛊疾，正气日渐衰弱，邪气日渐强盛。这无异于举起沧海波涛去浇灌微弱之火，倾倒华山之巅去切断细流。说它容易，比这还容易得多。彭祖说：道不在于繁琐，只要能做到不思衣、不思食、不思声、不思色、不思胜、不思负、不思失、不思得、不思荣、不思辱，心不劳累，形体不极度疲劳，经常导引、纳气、胎息，就可以活到千岁。想要长生无限的人，应当服用上药。仲长统说：荡涤六情五性，有心却不用来思考，有口却不用来言语，有身体却不用来安适。安适却能迁移，快乐却不贪恋，用它来图谋，不知道日子的增加，不知道事物的变迁。那些彭祖、老聃，或许不是这样。他们为什么与人同类却与人寿命不同？陈纪字元方说：各种疾病横死，大多由于饮食。饮食的祸患，超过声色。声色可以断绝一年以上，饮食一天也不能废弃。益处也多，祸患也切近（过多则切伤身体，过少则增益健康）。张湛说：凡是摆脱权贵势位的人，虽然不中邪，精神内伤，身体必定死亡（不是因为妖祸外侵，而是由冰炭在内煎熬，导致自崩伤中呕血）。开始富有后来贫穷，虽然不中邪，皮肤焦枯筋脉暴露，委曲拘挛（贫富对于人的利害，如同权势，所以疹损于形骸罢了）。运动战胜寒冷，静止战胜炎热，能动能静，所以能长生。精气清静，才能与道合一。庄子说：真人睡觉不做梦。慎子说：白天无事的人晚上不做梦。张道人，年龄一百多岁，非常健壮。他说：养性的道理，不要久行、久坐、久卧、久视、久听。不要勉强饮食，不要大醉，不要大忧愁，不要大哀思，这叫做中和。能中和的人，一定长寿。《仙经》说：我的命运在我手中，不在天上。只是愚人不知道这个道理是生命的要害，所以导致百病风邪，都是因为肆意纵情，不知道自爱，所以产生虚损。譬如枯朽的木头，遇到风就折断；将要崩塌的河岸，遇到水先倒塌。现在如果不能服药，只知道爱惜精气、节制情感，也能活一二百年。张湛《养生集》序说：养生的大要，一是啬神，二是爱气，三是养形，四是导引，五是言语，六是饮食，七是房室，八是反俗，九是医药，十是禁忌。超过这些以往，意义可以省略。青牛道士说：人不要让自己过于快乐，快乐的人不长寿。只要不过分强健，做力量承担不了的事，举重引强，掘地苦作，疲倦也不停止，以致筋骨疲竭。然而在劳苦方面，胜过逸乐。如果能从早到晚，经常有所作为，使之不停歇才痛快，但觉得极度疲劳时就休息，休息后再做，这与导引没有区别。流水不腐，户枢不朽，是因为它们劳动频繁的缘故。吃饱后不要坐着或躺着，想要走路务必活动以消散它。不然，会让人得积聚不消的疾病，以及手足麻痹厥冷、面目黧黑，必然损害寿命。皇甫隆问青牛道士（青牛道士，姓封字君达），他的养性法则，可以施用的大概如下：身体要经常劳作，饮食要经常减少，劳作不要过分极端，减少不要过分空虚。去掉肥腻浓厚，节制咸酸，减少思虑，捐弃喜怒，除去驰逐，谨慎房室。汉武帝实行有效。彭祖说：人接受的气，即使不知道方术，只要调养得法，常寿一百二十岁。达不到这个，都是伤害所致。稍微懂得道，可以活二百四十岁。再稍微加上药物，可以活四百八十岁（嵇康也说：导养得法，上可活千岁，下可活百年）。彭祖说：养寿的方法，只要不伤害它而已。冬天温暖夏天凉爽，不失四季之和，所以适合身体。彭祖说：穿厚衣盖厚褥，身体不劳苦，以致风寒疾病。浓味肉干腊肉，醉饱厌足，以致聚结疾病。美色妖丽，嫔妃充满房间，以致虚损灾祸。淫声哀音，怡心悦耳，以致荒废沉迷的迷惑。驰骋游观，狩猎原野，以致发狂的失误。谋取战胜，兼并弱小夺取混乱，以致骄逸的失败。圣贤有时也会失去道理。然而养生的工具，好比水火，不可失当，反而成为害处。彭祖说：人不知道道，直接服药损伤，血气不足，肌肉纹理空疏，髓脑不实，内部已经先有病。所以被外物侵犯，风寒酒色来引发它。如果本来充实，哪里有病呢？仙人说：罪过没有比淫更大的，祸患没有比贪更大的，过失没有比谗言更大的。这三者是祸车的轮子，小则危及自身，大则危及家庭。如果想要延年少病，告诫不要施精，否则命夭残；不要大热，消耗骨髓；不要大寒，伤害肌肉；不要咳嗽吐痰，流失肥液；不要突然呼喊，惊吓魂魄；不要久哭，神悲戚；不要愤怒，神不乐；不要思念内部，志恍惚。能实行这些道理，可以长生。
According to the *Shennong Jing* (Divine Farmer's Classic): Those who eat grains possess intelligence and wisdom; those who eat stones (referring to the refined Five Minerals Powder) have plump, lustrous bodies and do not age easily; those who eat Lingzhi (Ganoderma lucidum) enjoy longevity and immortality; those who ingest Yuanqi (Primordial Qi) cannot be buried by the earth nor killed by heaven. Therefore, those who consume medicinal foods can stand alongside heaven and earth, equal to the sun and moon. The *Hunyuan Daojing* (Classic of the Primal Origin) states: "The Spirit of the Valley does not die" (He Shang Gong explains: 'Valley' means nourishment; if one can nourish the spirit, one will not die. The spirit is the deity of the five zang organs. The Liver stores Hun (Ethereal Soul), the Lungs store Po (Corporeal Soul), the Heart stores Shen (Spirit), the Kidneys store Jing (Essence), and the Spleen stores Yi (Intellect). If all five zang organs are injured, the five spirits depart). This is called Xuanpin (Mysterious Female) (meaning the way to immortality lies in Xuanpin. 'Xuan' represents Heaven, corresponding to the human nose; 'Pin' represents Earth, corresponding to the human mouth. Heaven provides humans with the Five Qi through the nose, which enters and is stored in the Heart. The Five Qi are clear and subtle, forming spirit, intelligence, voice, and five natures. Their ghost is called Hun; Hun is masculine, entering and exiting through the nose, connecting with Heaven, thus the nose is called Xuan. Earth provides humans with the Five Flavors through the mouth, which enters and is stored in the Stomach. The Five Flavors are turbid and viscous, forming the physical body, bones, flesh, blood vessels, and six emotions. Their ghost is called Po; Po is feminine, entering and exiting through the mouth, connecting with Earth, thus the mouth is called Pin). "The gate of Xuanpin" is called the root of heaven and earth (Root means origin. It means the gate of the nose and mouth is the channel where the primordial qi of heaven and earth comes and goes). "Continuous and seemingly non-existent" (Breathing through the nose and mouth should be fine, continuous, and subtle, appearing to exist yet as if not). "Used without exertion" (When utilizing qi, one should be relaxed and comfortable, not rushed or laborious). The *Hunyuan Daodejing* states: "Born from exit" (Refers to desires emerging from the five internal organs. When Hun and Po are stable and quiet, there is life). "Entering leads to death" (Refers to desires entering the chest and diaphragm. When essence scatters and spirit becomes confused, there is death). "Ten out of thirty belong to life, ten out of thirty belong to death" (Meaning that among categories of life and death, each has thirteen aspects, referring to the nine orifices and four gates. In terms of survival: eyes do not look randomly, ears do not listen randomly, nose does not smell randomly, mouth does not speak randomly, hands do not hold randomly, feet do not walk randomly, essence is not wasted randomly; in terms of death, it is the opposite). "In human life, movements often lead to the lands of death, ten out of thirty" (Humans desire life but act contrary to the aforementioned thirteen principles, thereby moving towards death). Why is this? Because their desire for life is too intense (The reason for falling into the lands of death is an overly strong attachment to seeking life. Going against the path contradicts nature, and acting recklessly loses order). I have heard that those who are good at preserving life do not encounter rhinos or tigers when walking on land, nor are they harmed by weapons in battle; the rhino has nowhere to thrust its horn, the tiger has nowhere to place its claws, and weapons have no edge to apply. Why is this? Because they have no lands of death (Because they do not violate the thirteen behaviors leading to death).
The *Zhuangzi*, chapter "Nourishing Life," states: "My life has a limit" (Xiang Xiu explains: What is endowed by life has its limits), "but wisdom has no limit" (Ji Kang explains: Desires arising without deliberation are the movement of nature; feelings triggered by cognition are the use of wisdom. When nature moves, encountering things with satisfaction leaves no excess; wisdom follows sensations without fatigue and never ends. Thus, what worries the world is usually the exhaustion of wisdom, not the movement of nature). "Following the limitless with the limited is perilous" (Guo Xiang explains: Using limited nature to seek boundless wisdom, how can one not be exhausted?). Having already been exhausted by wisdom, using wisdom to save oneself is even more perilous (Xiang Xiu explains: Already exhausted by wisdom, trying to rescue oneself with further wisdom is doubly dangerous). Zhuangzi said: One who understands the true nature of life does not strive for what life cannot achieve (Xiang Xiu explains: What life cannot achieve refers to external things. Zhang Zhan explains: Physiological self-preservation is within one's portion; striving for the extra is following the limitless with the limited). One who understands the true nature of destiny does not strive for what wisdom cannot control (Shi Xiu explains: This refers to dying when destiny ends. Zhang Zhan explains: Following the principle of natural life, exhausting one's endowed portion, how can wisdom know anything about it?).
The *Liezi* says: In youth, do not work hard; in adulthood, do not compete with the times; in old age, be content with poverty; in extreme old age, have few desires. Keeping the mind leisurely and the body prosperous is the method of nourishing life. The *Liezi* also says: The fullness and emptiness, increase and decrease of the entire body connect with heaven and earth and correspond to all things (Zhang Zhan explains: Humans communicate with yin and yang qi). Harmonize at the beginning, harmonize at the end. Calming the spirit and eliminating thoughts is the way of life (Harmony throughout ensures the spirit does not scatter).
The *Hunyuan Miaozhen Jing* (Classic of Primal Origin and Wondrous Truth) says: People often lose the Dao, not the Dao losing people. People often leave life, not life leaving people. Therefore, those who nourish life must not lose the Dao; those who practice the Dao must not lose life. Let the Dao and life guard each other. The *Huanglao Jing Xuanshi* (Profound Display of the Yellow Emperor and Laozi) says: The Way of Heaven implements transformation, making all things infinite. The Way of Man implements transformation, causing form and spirit to perish. Transforming spirit to distribute essence leads to depletion and decline; form originally generates essence, and essence is born from spirit. Not dissipating life allows one to merge virtue with Heaven; not transforming with spirit allows one to align with the Dao. The *Xuanshi* says: Those who transform via form belong to the category of Corpse Liberation (Shijie), where spirit and form separate, unable to coexist, becoming like flying birds or clams in the sea, following the yin-yang qi of late autumn. Those who transform via qi may hope for life; those who transform via form are terrifying. Yan Junping in *Laozi Zhigui* (Return to the Meaning of Laozi) says: Wander the mind in emptiness and stillness, fix the will in subtlety, entrust thoughts to desirelessness, and return plans to non-action. Thus, one can understand life, extend destiny, and remain long with the Dao. The *Dayou Jing* (Great Abundance Classic) says: Some doubt: Initially starting from the beyond-form, finally receiving qi from yin and yang, carrying form and po under heaven and earth, relying on food and breath for growth. Yet why are some foolish and some wise, some strong and some weak, some long-lived and some short-lived? Is it Heaven or Man? The answer is: Form, life, foolishness, and wisdom are determined by Heaven; strength, weakness, longevity, and premature death are determined by Man. The Way of Heaven is natural; the Way of Man is self-determined. If fetal qi is full at the start, milk and food are abundant after birth, flavors are moderate in growth, and sexual activities are regulated in adulthood, one will be strong and long-lived. If fetal qi is depleted at the start, milk and food are insufficient after birth, flavors are excessive in growth, and sexual activities are unrestrained in adulthood, one will be weak and short-lived. With complete growth and nourishment, plus daoyin (guiding and pulling) and conditioning, lifespan is immeasurable. The *Daoji* (Dao Mechanism) says: Lifespans vary from birth not due to nature, but due to careless preservation, improper diet, uncontrolled lust, violating yin and yang, losing hun and shen, depleting essence and weakening life, causing hundreds of diseases to arise, thus failing to reach one's natural end. The *Hetu Di Shimeng* (Imperial Glimpse of the River Chart) says: Disobeying heavenly timing brings disaster; obeying it brings auspiciousness. In spring and summer, dwell in high mountains; in autumn and winter, reside in low places and hide deeply. This brings luck, blessings, and endless longevity. The *Luoshu Baoyuming* (Treasure Bestowing Destiny of the Writing Chart) says: Ancient medical prescriptions used sweet spring water to harmonize and primordial qi to moisten, with medicines that were neither pungent nor bitter, but sweet and multi-flavored. Regular consumption flows fluids through the five zang organs, connects to the heart and lungs, ensuring lifelong safety. The *Kongzi Jiayu* (Family Sayings of Confucius) says: Those who eat meat are brave and fierce (like tigers and wolves); those who eat qi are spiritual and long-lived (like immortals and divine turtles); those who eat grains are intelligent but short-lived (humans); those who eat nothing are immortal and divine (breathing only without thought).
Ancient texts say: Those who eat mixed foods attract diseases and evil influences; the less one eats, the more open the mind, and the longer the years. The more one eats, the colder the mind, and the shorter the years. Sima Tan, Grand Historian, said: Spirit is the root of life, form is the vessel of life. Overuse of spirit exhausts it; overwork of form kills it. Premature aging of spirit and form makes living as long as heaven and earth unheard of. Thus, humans live because of spirit; spirit resides in form. Separation of spirit and form means death; the dead cannot revive, the separated cannot return. Hence sages value this. The great path of nourishing life has main guidelines. Even if one cannot grasp all details, thinking oppositely to common customs leads to superior paths and half the success. Those with intention, can they fail to examine this? The *Xiaoyou Jing* (Small Abundance Classic) says: Think little, remember little, desire little, do little, speak little, laugh little, worry little, rejoice little, be pleased little, angry little, like little, dislike little. Practicing these Twelve Lows is the key contract of nourishing life. Much thinking tires the spirit; much remembering scatters the will; much desire damages the will; much activity fatigues the form; much speech causes qi conflict; much laughter injures the zang organs; much sorrow frightens the heart; much joy overflows the intent; much pleasure causes confusion; much anger unsettles the meridians; much liking causes obsession; much hatred causes despair. If these Twelve Highs are not removed, they are the root of losing life. Absence of highs approaches the state of a True Person. Generally, extravagant and lazy people live long; stingy and diligent people die young, differing in indulgence vs. toil. Farmers live long; nobles die young, proving the effect of desire quantity. Recluses have few illnesses; wanderers have many ailments, showing the difference in busyness. Thus, worldly people compete for profit; Daoists rarely manage it. Hu Zhao said: Eyes should not look at improper colors; ears should not hear ugly words; nose should not smell rank odors; mouth should not taste toxic flavors; heart should not plot deceit. These insult spirit and damage longevity. Also, sighing daily and chanting day and night violates righteousness and attracts evil. Ordinary people inevitably have desires and affairs. But one should harmonize the heart, reduce thoughts, calm the body, discard worries, first removing factors that disturb spirit and offend nature. This is a method of conserving spirit. The *Huangting Jing* (Yellow Court Classic) says: Clear water in the Jade Pool irrigates the spiritual root; cultivating it allows long existence. It is called natural diet. Natural refers to the Hua Chi (Splendid Pool); the Hua Chi is saliva in the mouth. Breathing according to method and swallowing prevents hunger. The *Laojun Yinshi Neijie* (Inner Explanation of Lord Lao by Master Yin) says: Saliva gathers into sweet spring, condenses into jade paste, flows into the splendid pool, scatters as floating essence, descends as sweet dew. Thus, the mouth is the splendid pool containing sweet spring; rinsing and swallowing irrigates viscera, moistens the body, flows through hundred meridians, transforms and nourishes ten thousand spirits, supporting joints, hair, and skin. The *Zhongjing* (Middle Classic) says: Quiet people live long; restless people die young. Quiet but uncared-for reduces life; restless but cared-for extends life. However, quiet is easy to manage, restless is hard to guide. If fully complying with nurturing methods, both quiet and restless can be nurtured appropriately. Han Rong, courtesy name Yuanchang, said: Wine is the flower of grains, the ultimate flavor, but it harms people. Beautiful things are hard to control and easy to exceed; one must be cautious in nourishing nature. Shao Zhanzhan said: Grains fill the body but do not extend life; hundred herbs cure disease and extend life but are not palatable. Palatable food filling the body is cherished by laypeople; bitter medicine extending life is treasured by Daoists. The *Suwen* (Basic Questions) says: The Yellow Emperor asked Qibo: I heard ancients lived to a hundred with vigorous movements (blood and qi still strong); now people weaken before fifty. Is it the era or human error? Qibo replied: Ancients who knew the Dao followed yin-yang laws, harmonized with techniques (sexual arts), had regulated diet and routine, and did not move recklessly, thus maintaining form and spirit together, completing their natural years, living past a hundred. Modern people are different: treating wine as water, making recklessness habit, having sex while drunk, exhausting essence with desires, scattering truth with pleasures. They do not know to maintain fullness or control spirit, seeking only mental pleasure. Wandering in yin-yang, lacking routine in life, they weaken by fifty. Lord Lao said: The major period of life is a century; with regulation, one can reach a thousand years, like using small vs. large wicks for oil. While others speak loudly, I speak softly; while others are troubled, I remember little; while others are fearful and violent, I am not angry. Not burdened by human affairs, not pursuing official career, remaining tranquil and non-action, spirit and qi are self-sufficient, considered the elixir of immortality. No one knows this better than me. Do not think the dark realm is ignorant of human affairs; do not think obscurity hides spirit seeing form. Whispering words, ghosts hear human voices. Violate prohibitions a thousand times, earth takes the form. Doing public good, auspicious people reward you; doing hidden good, gods and ghosts reward you. Doing public evil, thieves punish you; doing hidden evil, gods and ghosts punish you. Thus, heaven does not deceive humans, judging by shadows; earth does not deceive, judging by echoes. Lord Lao said: Those who cultivate virtue but meet disaster bear ancestral remnants of calamity; those who commit evil but meet fortune bear ancestral remnants of blessing. The *Mingyi Xubing Lun* (Discussion on Diseases by Famous Doctors) says: People failing to reach old age and dying young do so due to lack of self-care, angry disputes, seeking fame and profit, accumulating toxins attacking spirit. Internal injury to bone marrow, external damage to muscles. Blood and qi deplete, meridians block, flesh texture sparse, attracting only pestilence, righteous qi declines, evil qi grows. It is like raising ocean waves to feed a flickering fire or collapsing Mount Hua to cut a trickle. Saying it is easy is an understatement. Peng Zu said: The Dao is not complicated. Just do not think of clothes, food, sound, color, victory, defeat, loss, gain, honor, or disgrace. Let the mind not labor, the body not exhaust, constantly practice daoyin, inhaling qi, and taixi (embryonic breathing), one can reach a thousand years. To live infinitely, one must take superior drugs. Zhongchang Tong said: Wash away the six emotions and five natures; have a heart but do not use it to think; have a mouth but do not use it to speak; have a body but do not use it for rest. Rest but be able to move; enjoy but not cling. Using this, one does not notice days passing or things changing. Peng Zu and Lao Dan might be different. Why are they same species but different lifespans? Chen Ji, courtesy name Yuanfang, said: Many sudden deaths come from diet. Dietary harm exceeds sound and color. Sound and color can be abstained from for over a year; diet cannot cease for a day. Benefits are many, harms are critical (too much harms, too little benefits). Zhang Zhan said: Those escaping power and status, though not struck by external evils, suffer internal spiritual injury and must die (not from external disasters, but internal boiling like ice and charcoal, leading to collapse and vomiting blood). From rich to poor, though not struck by evil, skin burns, tendons expose, limbs cramp (Wealth and poverty affect humans like power, damaging the body). Movement conquers cold; stillness conquers heat; ability to move and be still enables longevity. Essence and qi pure and quiet merge with the Dao. Zhuangzi said: True persons do not dream in sleep. Shen Zi said: Those with nothing to do by day do not dream by night. Daoist Zhang, over a hundred years old, very robust, said: The way of nourishing nature avoids long walking, sitting, lying, viewing, and listening. Do not force eating/drinking, do not get heavily drunk, do not have great sorrow or grief. This is called harmony and balance. Those in harmony and balance live long. The *Xianjing* (Immortal Classic) says: My fate is in me, not in heaven. Only fools do not know this is vital for life. Hundred diseases and wind evils arise from indulging desires and not self-caring, causing deficiency. Like rotten wood breaking in wind or collapsing banks crumbling in water. If one cannot take medicine, knowing only to cherish essence and regulate emotions, one can still live 100-200 years. Preface to Zhang Zhan's *Yangsheng Ji*: Major points of nourishing life: 1. Conserving spirit, 2. Loving qi, 3. Nourishing form, 4. Daoyin, 5. Speech, 6. Diet, 7. Sexual intercourse, 8. Opposing custom, 9. Medicine, 10. Taboos. Beyond this, meaning can be omitted. Green Ox Daoist said: Humans should not be overly joyful; joyful people do not live long. Do not overexert strength, lift heavy weights, dig hard, work until exhaustion without stopping, leading to tendon and bone fatigue. Yet labor is better than ease. If active from morning to night, finding joy in ceaseless action, resting only when extremely tired then resuming, this is no different from daoyin. Flowing water does not rot; door hinges do not decay because of frequent movement. After full meals, do not sit or lie; walk to disperse. Otherwise, accumulation diseases, limb numbness, darkened face occur, reducing lifespan. Huangfu Long asked Green Ox Daoist (surname Feng, courtesy name Junda) about his rules: Body should always labor, diet should always be scant. Labor not to extremes, scarcity not to deficiency. Remove fatty/rich foods, moderate salty/sour, reduce worries, discard anger/joy, eliminate chasing, be cautious in sex. Emperor Wu practiced this effectively. Peng Zu said: Humans receive qi; even without knowing methods, proper nourishment yields 120 years. Failing this is due to injury. Knowing slightly more yields 240 years. Adding slight medicine yields 480 years (Ji Kang also said: Proper daoyin yields 1000 years top, 100 bottom). Peng Zu said: Method of longevity is simply not harming. Winter warm, summer cool, keeping four-season harmony suits the body. Peng Zu said: Heavy clothes and thick mats, avoiding bodily labor, cause wind-cold diseases. Rich meats and cured foods, drunken gluttony, cause accumulation diseases. Beautiful women, harem full, cause deficiency disasters. Lewd sounds and sad music, pleasing ear and heart, cause indulgence confusion. Hunting and touring, causing madness errors. Seeking victory, conquering chaos, causing arrogant failure. Sages sometimes lose reason. But nourishing tools are like fire and water; imbalance causes harm. Peng Zu said: Ignorant people take medicine directly, injuring them. Blood and qi deficient, flesh sparse, marrow empty, internal disease exists first. Then external wind-cold and alcohol/color trigger it. If originally solid, how could there be disease? Immortal said: Greatest sin is lust; greatest disaster is greed; greatest fault is slander. These three are chariots of disaster, endangering self or family. To extend life and reduce illness: warn against ejaculating (leads to premature death); avoid extreme heat (melts marrow); avoid extreme cold (injures muscle); avoid coughing/spitting (loses fluid); avoid sudden shouting (startles soul); avoid prolonged crying (spirit grieves); avoid anger (spirit unhappy); avoid inward thinking (will confused). Practicing this allows longevity.